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From the Beginning to Now ZMANIM

BY RABBI KENNETH HAIN Candle-lighting 5:54 pm [email protected] Mincha 6:00 pm Shacharis Hashkama 7:45 am DEDICATED IN HONOR OF RABBI LORD JONATHAN SACKS,HARAV Tent 9:00 am YAAKOV TZI BEN LIBA. MAY HE BE BLESSED WITH A REFUAH SHALEMAH Sephardic 8:45 am Joel Shiff/Main 9:15 am Yankel was having a tough time finding a job what with the Mincha 5:45 pm current economic situation. He couldn’t even get an Shiur w/ R. Dovid Horwitz 6:00 pm interview. Finally he secured an interview and needless to Maariv 6:45 pm say, he was trying his best to impress. The interviewer Shabbos Ends 6:52 pm explained to Yankel “In this job, we need someone who is responsible”. “I’m the one you want” Yankel replied. “At my last job every time anything went wrong they said I was IN THIS ISSUE responsible!” 1 From the Beginning to Now Rabbi Hain Like Yankel we all generally want to be responsible but I want to propose that this aspiration is a foundational teaching of the Torah. We know that there is considerable commentary 2 Creating Worlds From Words on why the Torah begins with the story of Adam and Eve. Yael Saffra Why not the Exodus story or the Avraham and Sara story? 4 The Value of a Mitzvah If we examine our parsha we see two significant failures. Dr. Miles Yacker The first is Adam and Chava eat the forbidden fruit and the second is Kayin murders his brother. There is a connecting 5 Halacha Al HaDaf thread between these two events. Before G-d commands Chayim Maza Adam about what is or is not permissible to eat in the garden, we read “Hashem took man and placed him in the 6 Return to Normal What is the need Rabbi Fogel .“ (לשמרה) garden to work it and protect it for protection? Nobody else is there! It seems Adam is being told to take responsibility. Nothing should go wrong on your 8 Making Early Shabbos watch! So when Chava is ensnared by the snake, she Rabbi Miller S E P TOMECMAOTJASUYBOUACEU GEM1TUBLJPAJJMJGURAU5OYUEAUGTU ASU,MN RLMBEY1UNG 31TSYGY M2AE SAEU,8 T2 1 U0 R, U1YT1B ,Y2 ,1S52 2 S,2 5G2E5 T19,021 2016T19, 0R2U, ,2072 , , 1 20 | 20S8,2 ,0520 2 0T ,02,B20| 02 2 0|202E | 200C 02|20H 0N | MH20 S0 |2| 2A| VI|0 U| BU0A 0 TR|A| B DPSK AK ETZ |EK- '|A|HIEBKBSMAOE MI N MVEHOT EITKVRIOOTCISALRICDO-T-IEAKREDSHARBEM H B'FECITU EB ICAUAT| V|AHSMDEHAVSL IZNKRS H V IM A R |EE|NOP |ATPI|OK |YI ITA I ON TAP |P P EOP |G|APG. A|IAA NP| A EILGE GP4GPG| AP EG EPAE3|AE 3EAGCE A G G 2PGEH2 P22GEE2A EA 2E |G 2G2 2 E2PE A32G E 2

doubles down on her sin by failing to own up to it. Instead she Upcoming Shiurim blames the snake! Sadly, Adam also fails to take responsibility and is unable to recognize his failings.

This brings us to the story of the next generation where we find a similar failure. It is certainly not clear what the cause of the conflict between Kayin and Hevel was. Perhaps jealousy, perhaps a fit of anger, or perhaps a misunderstanding. What is clear is that Kayin failed to learn from his parents mistakes. hoping ”?(איכה) When Adam sins, G-d says “Where are you Daf Yomi Adam will recognize his guilt. When Kayin sins, G-d again acts with kindness. He opens the door to a conversation in the 7:30am with R. Weberman hope of hearing him accept responsibility for what he has done 8:30 am with Chayim Maza wrong. Instead Kayin responds with the infamous words: “Am ”?(שומר) - I my brother’s keeper

Thursday From these two parallel moments the book of Bereishit 9:15 pm, R. Weberman, essentially teaches us what it means to be a “Shomer”. In fact Parsha Shiur when we encounter Avraham, we are not told why he is selected. But later, in a statement to Yitzchak, Hashem says: “You will be a great nation in the merit of your father. He listened to me – he was a Shomer” (Bereishit 26:5).

And that is emblematic of what Jews should be all about. Avraham takes responsibility for his actions, for his family, for visitors, even for the residents of Sodom – a “Shomer”. And so IN CASE YOU MISSED IT his decedents have taken responsibility for our brothers, for our neighbors, Jews and non-Jews. Just look at the response of Israel to the call for help all over the world. We are a people who are fundamentally grounded in the principle of being a “shomer” - we take responsibility!

AUDIO SHIUR ROUNDUP During our current struggle with this ongoing pandemic, the teaching of our parsha could not be more relevant. We must R. Miller: "The Importance of be mindful of the responsibility we have not only to protect Giving Tzedakah" our lives, but those around us. This is a time to think of how our actions can affect others. R. Wein: "Sukkot and The Meaning of the Mumbled Mishna: As Jews we are all Shomrim! Why is it Better to Have More Mitzvot?" Creating Worlds From Words

TO PAY FUTURE SHUL BY YAEL SAFFRA CONTRIBUTIONS NOW, [email protected] PLEASE CLICK HERE I feel like a weight has been lifted off me. We are beginning TO CONTRIBUTE TO THE the book of Genesis and I am filled with happiness. After a RABBI'S CHARITY FUND, long and difficult journey, I am finally returning home to my beloved Bereishit. It is a book of new beginnings, fresh starts PLEASE CLICK HERE and endless possibilities. It is filled with lofty dreams, deep yearnings and Divine inspiration. The stories are familiar and comforting and the text is consistent. Yet, somehow, because I am different each year, Sefer Bereishit always restores my soul and never gets old. S E P TOMECAMJOTUJJASYUBUAOCEN UGE1MLUTJABJPJJEGUARU5YUOGUTEA US , NJ L1MERBUNYG1 31UTSGY2ME 2 SA,UE8 TN2, 1U0 R1,TB ,Y2 1 S2,5 2E S2 , E5 2T19021 ,20 6T089R,20 ,52072 ,0 2, 1, 02 |,0 28, ,2 05 22 0 0,022 B,|0 0 |2 0 20| E2|2 | 0C202| H0 B0 N | 0HM20 S | EA2 |V |0I| UA BH 0|R|TA DP SK TAK|AE -ZK '|HNIEBSAOKE MAIN VEHAET OKRTVRLIOCTIALRCSO--DIETOKIAEHABRMOE HM'F BECTI ACEI UTAV|A EHSM|HDLSVIZNKS CHRV M A I |AEP|O|HAP |OTIK I|Y AT TAPNI| P P PEO G|A|GP A|AIA|P EN IGAEL GPGPG | A P EGPA6EAE 2|EGAC AE G G 3PGE3H3P 3GEEA3 EA E3 |G 33G 3 9E3PE A23G E 3

To New Beginnings Rabbii Avii Miillller

אמריי ברווך על פרשת בראשיית Rav Baruch Siimon,, Rosh Yeshiiva RIIETS

כתב בתייקווניי הזזווהר ((תייקווןן א)) שהמלה בראשיית מוובנה ב׳׳ ראשיית.. ווכוווונה הדבריים הייא שייש ב׳׳׳׳ התחלוות בחיייי האדם,, התחלה הראשוונה הייא בתחיילת חייייוו כשנוולד,, ההתחלה השניי הייא אחריי שהאדם קלקל במעשייוו וושווב חווזזר בתשוובה וומתחייל מחדש

IItt iis wriitttten iin tthe Tiikuney Hazohar,, tthatt tthe word ““Bereshiitt”” iis a composiitte off ““Bett”” and ““Reshiitt”” or,, ttwo begiinniings.. The iinttenttiion off tthese words iis tthatt each person has ttwo begiinniings iin ttheiir lliiffe.. The ffiirstt,, iis when a person iis born.. The second,, afftter a person degrades hiimsellff wiitth iimproper acttiion butt tthen retturns iin tteshuva tto sttartt agaiin..

Readiing Parashas Bereiishiis riightt afftter conclludiing tthe season off tteshuva iis a remiinder tthatt we allways have an opporttuniitty tto begiin agaiin.. JJustt as tthe miidrash iin Kohellett Rabba 3::11 ttelllls us tthatt HKBH creatted and desttroyed many worllds beffore ''gettttiing tthiis one iis riightt!!)) ,, so ttoo we have tthe power tto sttartt over and begiin agaiin.. Whiille ---- ְְוְו ִִִה ֵֵֵּּּנה־־ט ֹֹוֹוב ְְְמ ֹאֹֹד)) iitt riightt'' so tto speak wiitth ours tthe very ffiirstt word off tthe Torah dares us tto ,,((כל התחלוות קשוות)) iitt''s offtten nott easy,, especiialllly iin tthe wake off ffaiillure or adversiitty iimiittatte God and be bolld enough tto sttartt over and begiin agaiin.. Whatt new begiinniings are we hopiing ffor tthiis year?

The Torah opens with two versions of creation. Sefer Torah and learning. God, like us, studies The first creation narrative is orderly and the Torah. And in this paradigm, it is the perfect. God, through the power of speech, studying of Torah, that leads to the creation of methodically creates the world and all that is in new worlds. In essence, these creation stories it and sets it in motion. God is King of the represent the very first Machloket and are the Universe, the world is God’s domain and gateway to Shammai and Hillel’s debates everything proceeds according to the Grand centuries later. Hillel and Shammai engaged in Plan. The second creation story, on the other over three hundred arguments that are hand, is a mess. There are challenges, pitfalls, recorded in the . Yet the Gemara punishments and banishment. Emotions are informs us: brought into play as well: loneliness, אף על פי שנחלקו בית שמאי ובית הלל...לא נמנעו בית temptation, desire and embarrassment. One שמאי מלישא נשים מבית הלל, ולא בית הלל מבית שמאי, .creation- two perspectives. Rav Joseph B ללמדך, שחיבה וריעות נוהגים זה בזה. Soloveitchik explores this idea more fully in his famous book The Lonely Man Of Faith. Already, at the very outset of the Torah, God is showing Although Beit Shammai and Beit Hillel were in us that there is more than one way to perceive constant disagreement, Beit Shammai did not the world. A text can have multiple points that abstain from marrying women of the families of are different, and perhaps, even contradictory. Beit Hillel, nor did Beit Hillel refrain from marrying These varying views are bound up in each other those of Beit Shammai. and can exist simultaneously despite the paradox. The Midrash shares the following: Rav Shimon ben Zemach Doran, a 14th century Rabbi from Algeria, poses the following :question ְכ ׁ ֶש ָּב ָרא ַה ָּקד ֹו ׁש ָּברוּ ְך הוּא ֶאת ע ֹו ָלמ ֹו ִנ ְתיָ ֵעץ ַּב ּת ֹו ָרה וּ ָב ָרא ֶאת ָהע ֹו ָלם, ְו ַה ּת ֹו ָרה ַּב ֶּמה ָה ְי ָתה ְכתוּ ָבה? ַעל ַּג ֵּבי ֵא ׁש ְל ָב ָנה ואפשר לפרש שדברי שניהם יתקיימו, האוסר והמתיר? ְּב ֵא ׁש ׁ ְשח ֹו ָרה ,

When the Holy One, blessed be He, was about to And, is it possible to explain that the opinion of create the world, He consulted the Torah. And, both will continue to exist, the one who forbids how was the Torah written? It was written with and the one who permits? letters of black fire on a surface of white fire. He quotes an answer based on the Gemara in לפי שאלו ואלו Can you imagine the picture this Midrash is Eruvinthat they can exist together because both are the words ,דברי אלהים חיים הם painting? In this allegory, God is sitting with a OMCAJOTUJAJSYUOACUEUN GBTU1MLJPAJJGJEUAOUE5YUGUTA UUSR, NBJ L1MUENYG 31SUT GY2EMES A2,UE8T N,R 1U0 T1,B , Y21S252 E2 S,E5 T1920 ,0 69T08R,2 ,7502 ,, 2, 1 0 |,20 8, 2 05 2 2 0 ,022 ,B2|0 0 |2 0200| E22 02C02| H0 B0 |S 0HM20 | 2EA|V U |0 |UA B0H |R|A DK PSK TAK |AE-'|BHNKIESBAOE MIAN VEOHA ETKRTRLTIOCRIALOTCS--IDEOKAEHEABRM OHF'BIECTI ACEIT UASV|ADEHM|HLSIZHNKS CRVI M A |EEPT|O|IHAP |OK I T|I A TAPN| P O P P|G|A| G|P AANAP | E I GAEPGPGAGP | EGAP|6EAE AG2E AGE G 4GEP334 3GEEE AE34 E G4434 9E3 24 of the Living God. be given in the world to come? This world can’t “hold” such a great reward! As we read Parshat Bereishit and begin once again, may the flames of God’s written word Rabbi Rand answered as follows: Imagine two illuminate our lives and may we find new people learning Gemara together, studying meaning in this most ancient and sacred Torah. and Tosafot, and one of them closes the And, like God, and the great Rabbis of antiquity Gemara and says, “I need to stop studying now may we find the strength within ourselves to because there is a sale on $800 suits reduced to create and live in a world where multiple $200, a $600 savings.” What this person is perspectives can exist together and inform each saying is that his Torah learning isn’t worth other. $600; He has devalued his Torah learning. Such was the case with Eisav. Even though he performed the commandment of honoring his The Value of a Mitzvah father and mother, since the Mitzvah for him had a greatly reduced value, Eisav in effect not BY DR. MILES YACKER only devalued the mitzvah but it’s reward as [email protected] well. Therefore Eisav could be rewarded in this world versus an Olam Haba reward. Many years ago, at my table, I read from The Little Midrash Says to my wife and In addition, when I told this to Rabbi Joseph children that Eisav was given his reward in this Werner, my son’s rabbi in school, he said that world for his kibbud av v’em (honoring his that in Parshah of Chayey Sarah that when father and mother), instead of reward in olam Avraham Avinu cried when Sarah Imenu died, has a small letter written ,לבכתה ,habah. My wife immediately asked the question the word of how could that be since in our daily prayer it because Avraham Avinu didn’t want the world says: to think that even for a moment he had regret for following what Hashem told him to do. And ,likewise, when we daven the Tefilah of Ma’ariv ֵא ּלוּ ְד ָב ִרים ׁ ֶש ָא ָדם א ֹו ֵכל ּ ֵפר ֹו ֵתי ֶהם ָּבע ֹו ָלם ַהזֶּה ְו ַה ֶּק ֶרן והסר שתן we say השכיבינו in the paragraph of ַקיֶּ ֶמת ָלע ֹו ָלם ַה ָּבא, ְו ֵא ּלוּ ֵהן ִּכ ּבוּד ָאב וָ ֵאם” (שבת קכז), which Artscoll translates as ,מלפנינו ומאחורינו these are the precepts whose fruits a person “and remove spiritual impediment from before enjoys in this world but whose principal remains us and from behind us.” This means that we intact for him in the world to come and they are: should never let ourselves be convinced not to the honor due to father and mother (Artscroll preform mitzvot and even after performing a translation). Mitzvah we should not regret having done a mitzvah (sources: Ba’al Haturim, Zohar .(קכט-קל So we see here the very first on the list of Chadash, Or HaChaim, Netivot Shalom rewards in this world and the world to come is In other words, always value a Mitzvah. to honor one’s father and mother. So how could Eisav only be rewarded in this world? In summary, when a person places a value in his mind and heart when performing a given I went to Rabbi Rand, the Rosh Kollel, and not mitzvah, the person gets enhanced spiritual only asked my wife’s question but added a value. We all should merit to not only perform related question. Chazal tell us in Pirkei Avot mitzvot, but to love, cherish, and value these 4:22: mitzvot, and to have hakarat hatov (appreciation) to Hashem for giving us the .opportunity to fulfill the mitzvot ויפה שעה אחת של קורות רוח בעולם הבא מכל חיי עולם הזה,

And better one hour of spiritual bliss in the world to come than the entire life of this world.

So since this world can not give the reward that the world to come can, how could Eisav even be paid in this world a reward that was meant to S E P TOMECMAJOTUJAJSYUBOAUCEUN GEBUT1MLJPAJJGJERUAUOE5YUGUTA U USR, NJ LB1MUE1NYG 31SUT GY2ME2S A,2UE8T N, 1UR0 ,T1B, , Y21S2 52E 2 S,2E5 T1902 ,0 69T080R,2 ,5270 ,, 2, 1 20 |,02 8, 2 05 20 2 0,022 ,B2|0 0 |2 0|200 |E22 0C2 02| H0 B0N | 0SHM20 | 2EA|V IU |0 |UA B0H |TR|A D KPSK TAK Z |AE-'|HNKIBESBAOE MIAN VHEOA ETKVRTRLTIOCIARLOCTS--IDEOKAEHABREMO HF'BIECTI ACEIT UA V|SADEHM|HLVSIZNKS H CRVI M A |EEP|TO|HAIP |OK IY |IT A TAPN| P O PE P |G|A| GP | AIANAP | E ILG AEPGPGAG |P E EGAP|6EAE G2AEC A GE G 4GEPH334 3GEEE A3E 4 E | G443 5 9E3P A25G E 5

required. And, that is when Shlomo Hamelech Halacha Al HaDaf enacted the requirement of Chatzeiros, Eruvin Daf 62-64 which was a method for all the inhabitants of the Chatzer to join together as one, and a (Part 1 of 2) similar method of Shituf Muvaos, to join all of BY CHAYIM MAZA the Chatzeiros that opened onto the same [email protected] Mavui, together as one.

All of us are aware, that our neighborhood, as How is this done? The Rambam, Hilchos Eruv, well as most neighborhoods, where Orthodox Perek 1, Halacha 6, as well as , Jews live, has an Eruv, which allows us to carry Orach Chaim, Hilchos Shabbos, Siman 366, Seif from our homes to the street, to our friends 1, tell us that every home in the same Chatzer, homes, and to carry more than 4 Amos in the would be required to join together by street itself. And most of us are aware, contributing bread to the collective group. This generally, that what enables us to carry, without communal bread is then placed in one of the violating the Prohibition against “Hotzaah” on homes in the Chatzeir, and a Bracha is recited Shabbos, is that we have established a system (similar to the Bracha that we recite when we of “Lechi and Koreh” , poles and beams, that make an ). By doing this, says the surround and legally enclose the area within the Rambam, the members of the Chatzeir are Eruv, enabling us to treat the entire enclosed symbolically declaring that they are all one: area as a Reshus Hayachid, a single Reshus or They are all eating the communal bread domain, thus making carrying permissible, and together and living together in this one house; making Jewish life, immeasurably, more and, therefore, they all have equal rights in this endurable and enjoyable. house, and by extension, in all the other homes in the Chatzeir. (The same basic procedure was What many of us may not be aware of, is that followed to join every Chatzeir in the Mavui the term “Eruv” that we use, and are so familiar together as well.) The result is unity of with, is really short for “Eruv Chatzeiros”, ownership, with the entire Chatzeir, and all the literally, the joining of the courtyards. You see, houses in it, and the entire Mavui and all the MiDeoraisa, physically enclosing the area, is all Chatzeir’s that opened onto it, being under we need to do, to make the area a Reshus common ownership, clearly distinguishing it Hayachid, a private domain, and permit us to from a Reshus Harabim, which is not under carry, within its boundaries, all Shabbos long, common ownership. with no problem, no matter how large the area, and no matter who, or how many people live in And, even though, the system of houses and and share the area. Ownership of the area, is courtyards and semi-private alleyways, in the completely irrelevant, MiDeoraisa. time of Shlomo Hamelech, which had multiple small Eruv’s, each covering no more than 15-20 However, Shlomo Hamelech determined that families, looked nothing like the large, urban that wasn’t enough. The reason, says the communities, with their large Jewish Rambam in Hilchos Eruvin, Chapter 1, Halacha populations, of today, where you have one Eruv 4, is that Shlomo Hamelech was concerned that covering an entire community that extends for if people would be allowed to carry from their many miles, and covers thousands of people; private homes to their enclosed, but, shared, with its yards, streets, roads and thoroughfares, courtyards (which was the structure of most bearing no resemblance to the courtyards and Jewish neighborhoods, in those days), or from alleyways, of yesteryear, the same principles their courtyards to their “Mavui’s”, “alleyways”, and rules that applied then, apply now as well, which were shared by even more people, then it with adjustments and adaptations for Jewish life wouldn’t be long, before people would begin of today. carrying from their homes, courtyards or alleyways, to the Reshus HaRabim, the public For example, some of you might be wondering domain, which is prohibited MiDeoraisa. The and saying, “no one ever asked me for a loaf of solution that Shlomo Hamelech came up with bread!”, and wondering “whose house are they was to decree that, in addition to needing a keeping these thousands of loaves of bread in, physical enclosure, unity of ownership of the anyway?” courtyards and alleyways would also be S E P TOMECMAJOTUJJSAYUBOUACEN UGE1MLUBTJPAJJJEGRUAU5YUOEGUTA US, NJR L1MEB1UNYG 31UTSGY2 ME2 SA,UE82 TN, 1U0 ,R1TB ,Y2 ,1S 2 52E S2 , 2E5 T19021 ,20 6T0890R,2 ,52072 , 2, 1, 20 |,0 28, ,2 05 202 0,022 ,B|0 0 |2 0|20 E2|2 0C2 02| H0 B 0N | 0HM2S0 | 2EA |V I |0U| A B0H |TR|A DP SK TAKZ|AE - K'|HNIEBKSAOE MAIN VEHAEOT KVRTRLIOCITALRCSO-T-IDEOKAHEABRMO EH 'FBECTIE ACI UTA V|AEHSMD|HLVSIZNKS CHRV IM A |EP|O|THAP |OIK YI| AT I TAPN| P PE OP G|A|GP A|IAAN|P E ILGAE GPGPG | A P E EGPA6EA|E 2EGAC AE G G 4PGEH3P34 3GEEA3 EA E5 |G 5G3 6 9E3PE A26G E 6

The answer to these questions is that, the and one Non-Jew live together in one Chatzeir, Shulchan Aruch, Orach Chaim, Siman 368, Seif even if all the Jews in the Chatzeir made an Eruv 3, says, that if there are more than 18 people in together “Lo HoElu Klum”, it accomplishes the Chatzeir, then all you need is the amount nothing. required for two meals, approximately 6 “Kebeitza”, or some say 8 “Kebeitza” (each The Gemara, Eruvin Daf 62a, tells us that the Kebeitza is approx. 54 grams) and that covers only way to solve this problem, which is, everyone in the chatzeir. The Eruv does not obviously, very relevant to the vast majority of have to be made every Shabbos, but remains our Jewish communities today (except perhaps valid as long as the bread doesn’t spoil. The in some areas in Eretz Yisroel) is by employing Rama in Siman 368, Seif 5, says that, for that the method of “Sechirus Reshus”, literally reason, it is customary to use a box of Matzos, “Rental of Domain”, where the property of the for the Eruv, because Matzos don’t spoil (it is Non-Jew, and his rights in the Chatzeir, is rented generally replaced, and the Eruv redone, once a from him, by a Jewish member of the Chatzeir, year), and also, because then you can also keep who can now join in the Eruv, thus, regaining the Eruv over Pessach. The Rama in Siman 366, compliance with the unity of ownership Seif 3, says that it has become the custom to requirement, and allowing a valid Eruv to be place the Eruv in the Synagogue. Finally, the made. Shulchan Aruch, Siman 366, Seif 9 says that one member of the community can receive and Obviously, many questions come to mind: What accept the Eruv (i.e., the box of Matzos), from if the Non-Jew refuses to rent his property to another member of the community, on behalf the Jewish person? How is that even feasible in of the entire community, even if they are not today’s society, where you can have hundreds aware of it, through the Halachic principle of or even thousands of Non-Jews, living in the “Zachin LeAdam Shelo BePhanav”, that one same neighborhood as the Jews that want to person may acquire something, on behalf of make an Eruv? Do you have to enter into a another, that is a clear and unmitigated benefit rental agreement, with each and every Non-Jew to the other, even without his presence or in the neighborhood? Does it have to be a real, knowledge. And the Aruch HaShulchan, Siman negotiated lease, signed by the parties, with a 366, Seif 19, says that, under this principle, the negotiated rent paid to the Non-Jew, or can it Eruv even covers people that were not even in be something less than that? the community at the time the Eruv was made. We will answer these questions in Part 2 of this So, we see, that Eruv Chatzeiros, what we Article, next week, IY”H, and introduce the commonly refer to as “the Eruv”, is not just concept, of “SeChiro U’Lekito”, literally, “his about the enclosure of the neighborhood, with worker and his farmhand”, a variation and the system of Lechi and Korah, that we all know extension of Sechirus Reshus, that is widely about. It is also the joining of the inhabitants of used today to solve this daunting problem. the neighborhood together as one unit. Stay tuned. Good Shabbos. There is a third requirement, in order to make a valid Eruv Chatzeiros, that is the least well known, and the way to properly satisfy this requirement, is the subject of intense Halachic Return to Normal discourse and debate. BY RABBI BARUCH FOGEL [email protected] The 6th Perek of Eruvin, Perek Hadar, opens up with the Mishnah on Daf 61b teaching us that a Traditionally, at the end of Simchas Torah, we Non- Jewish person (and a Non- Observant Jew) wish each other a “good winter”. Not only does may not be included in the Eruv, and therefore, the end of the chagim represent the beginning if a Non-Jewish person lives in the same of the winter (and rainy) season, but it also Chatzeir, with two or more Jews, unity of represents a return to “normal” life. From the ownership cannot be achieved, rendering the beginning of the selichos period, through Rosh Eruv invalid, even if all the Jewish members of Hashana, Yom Kippur, and Sukkos, the rhythm the Chatzeir join in the Eruv. In the words of the of our lives have been filled with the different Rambam, Perek 2, Halacha 10, Where two Jews aspects of the chagim. At the end of Simchas S E P TOMECMAJTOUJJSAYUBOUACEN UGE1MBLUJPAJTJJEGRUAU5YUEGUTOA US, NRJ L1ME1UNBYG 31UTSGY2 ME2 SEA,U82 TN, 1U0 ,1TRB ,Y,2 1S 2 52E S2 , 2 E5 T1902 ,20 61T0890R,2 ,5202 ,7 2, 1, 20 |,0 28 ,2 ,05 202 0,02 ,B2|02 0 | 2 0|20 E20|2 0C2 0| 2H0 B 0N | 0HM2S 0 | 2EA |V I |U0| U A B0H |TR|A | DP SKK TAKZ|AE- K '|HNIEKBSAOE MAIN VEHAOET EKVRTRLIOCITALCSO-RT-IDEOKAHEABRMO H E'FBECTIE ACEII UTA V|AEHMD|SHLVSIZNKS CRV HIM A |EP|O|THAP |OIK YI| A I TAPN| P PEO PG| A|GP AIA|AN|P E ILGAEGP GPG | A EP EGPA6E|AE 2EGCA AE G G 4PEH3P3G4 3GEEA3 A EE5 |G5G3 79E3PE A27G E 6

Torah, we symbolically wish everyone a blessed world when they question our right to Eretz return to regular life. Even if we can not Yisroel, Hashem’s chosen place in this world.[3] honestly describe our current situation as Having A place in this world, and having THE “normal”, nevertheless, I think that there is place in this world are all dependent on something important to learn from recognizing fulfilling His will. Hashem “chases out those who the change from the period of Tishrei to rebel against Him, and settles His servants in “normal” life. the land, so that they would know that by serving Him they will come to possess it, - and if One of the first questions that we ask ourselves they sin against Him, the land will spew them when we start learning the Torah again from out.” Bereishis is what exactly are we supposed to gain from the stories of the Avot. On one hand, I think that this will help us answer our original it is the most familiar part of the Torah as well question. Knowing the theme of Bereishis helps as being the ‘easiest’ to connect to due to there us appreciate the well-known stories on a more being only stories. However, on the other hand, mature and relevant level. Of course we can the familiarity makes it more difficult to find learn good midos and how to act from every something “new” and “relevant” in that which detail of each story in Bereishis.[4] However, if we already know so well. Additionally, because we recognize that every story contributes to the we started learning this part of the Torah from overall theme we will be able to learn the our earliest schooling, it is sometimes difficult stories, and the Sefer, on a deeper level. The to break through our earliest impressions that Ramban is telling us that Sefer Bereishis is we formed in our childhood. meant to be learnt with the theme of Hashem’s reward and punishment; schar v’onesh. In other Both Rashi and the Ramban give answers why words, Hashem’s relating[5] to human actions, a the Torah started from Bereishis. [1] The very difficult and mature sugya, is something Ramban answers that there is actually one that we should be focusing on when we learn lesson, one theme, that runs throughout Sefer these parshiyos. Bereishis. From the first story of Adam and Chava in Gan Eden, to the story of Kayin, the The topic of reward and punishment are not Mabul, the Tower of Bavel, and on, the one just ways to frighten us into doing that which is theme that connects all stories is that fact that correct. In fact, it is the standard way to create every time that someone disobeyed or angered a relationship with Hashem. Knowing that He Hashem, the result of their actions was that responds to my actions, that my actions are they were exiled. Adam and Chava were exiled important to him, and that our relationship from Gan Eden. Kayin was punished that there fluctuates based on my actions, takes the would be no place on earth that would welcome concept of reward and punishment from a him, as he would be a constant wanderer. The simple and childlike question to the backbone people of the Tower in Bavel were dispersed of a mature relationship with Hashem. Sefer throughout the world. Bereishis is all about learning the development of Hashem’s relationship with the Avot, while at The Ramban even employs a funny expression the same time being able to inculcate the lesson to explain what happened during the Mabul. so that we too can grow our relationship with Instead of saying that everyone in the world Him. died from the Mabul, the Ramban says that everyone, except for Noach and his family, was I think that this is the depth of an interesting “exiled from the world”. By using such an story told about R’ Yisroel Salanter.[6] R’ Yisroel awkward phrase, the Ramban is emphasizing is reported to have told a great Kabbalist the theme of Sefer Bereishis. Sin → exile. [7]“what do I care from which place in Heaven G-D hits me from? I only focus on the reward Exile can take many forms. It can be from just and punishment.” On the surface, the statement one place, like with Adam and Chava. Or it can is about whether or not one should learn be from “all places” like Kayin, who was Kabbalah or not. It seems to pit Kabbalah condemned to be a constant wanderer, and like against the simple motivating force of reward the people of the Mabul, who no longer had a and punishment. place in this world at all.[2] According to the Ramban this is our answer to the nations of the However, based on what we have seen from the

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Ramban, I think that we can understand R’ mitzvos. He says that, in truth, every pasuk can be Salanter’s statement better. There are two ways understood as a mitzvah. I think that he means to tell us that it is possible to learn proper conduct and good middos to create a relationship with Hashem. The most from every part of every story in the Torah. obvious one, although difficult, is the path of 5 His knowledge of our actions, His response to our actions, Kabbalah. Knowing more and more about and His desire for His people are all included in the term Hashem and His actions etc. will definitely “relating”. They are also detailed in the last of the 13 Ikkarim. create a relationship with Him. R’ Yisroel was 6 See page 211 in Hillel Goldberg’s book Israel Salanter, teaching us that we can actually create a text, structure, idea: the ethics and theology of an early relationship with Hashem on a much simpler psychologist of the unconscious. (1982). level. Reward and punishment is the ‘easier’ 7 Even though the story in the book is recorded as having taken place with a simple person, Mr. Shlomo Fein, in fact, method of having a relationship with Hashem. If the person in the story is none other than the famous I know that my every action creates, enhances, Kabbalist, whose wife’s maiden name was Fein. detracts, or in some way changes my relationship with Him, I do not need to come onto Kabbalah for relating to Hashem.

In truth, that is what I think returning to normal Making Shabbos Early after the chagim of Tishrei represents. The BY RABBI AVI MILLER concept of Hashem’s Kingship (Rosh Hashana) [email protected] and of Hashem’s connection to Klal Yisroel (Yom Kippur and Sukkos) are deep concepts that we The Midrash in Bereishit Rabba 9:14 observes a try to grasp to relate properly to Hashem in consistent formula for how each day is Tishrei. It is what is demanded of us, but only described in the first chapter of the Torah. for a brief period of time during the year. After, וַ ְי ִהי־ ֶע ֶרב וַ ְי ִהי־בֹ ֶקר י ֹום ֶא ָחד we return to normal - to schar v’onesh, reward וַ ְי ִהי־ ֶע ֶרב וַ ְי ִהי־בֹ ֶקר י ֹום ׁ ֵש ִני and punishment. That is how we relate to Him וַ ְי ִהי־ ֶע ֶרב וַ ְי ִהי־בֹ ֶקר י ֹום ׁ ְש ִלי ׁ ִשי with, and through, our lives. Starting Bereishis וַ ְי ִהי־ ֶע ֶרב וַ ְי ִהי־בֹ ֶקר י ֹום ְר ִבי ִעי... and the stories of the Avos after Tishrei reinforces this message. We can relate to But on the sixth day, the pattern breaks. The Hashem simply. We can begin to think about Torah says: the theme of our actions, the theme of our וַ ְי ִהי־ ֶע ֶרב וַ ְי ִהי־בֹ ֶקר י ֹום ַה ׁ ִּש ׁ ִּשי relationship, in a simple way. We have to return ?It is “the” sixth day. Why ”. ַה“ to normal, to simplicity, because it is the true There is an extra measure of our relationship with Hashem. Rav Yudan explains.

1 The Ramban says that we cannot claim that we need the ָא ַמר ַר ִּבי יוּ ָדן ז ֹו ׁ ָש ָעה ְי ֵת ָרה ׁ ֶש ּמ ֹו ִסי ִפין ֵמח ֹול ַעל קֹ ֶד ׁש, וּ ָב ּה beginning of the Torah to teach us the basics of emunah in ִנ ְג ְמ ָרה ְמ ֶלא ֶכת ָהע ֹו ָלם, ַעל ֵּכן ְּכ ִתיב ַה ׁ ִּש ׁ ִּשי. (Hashem, as a) one pasuk would have been enough, and b the concept of creation is so esoteric it cannot be gleaned from the pasukim without a pure oral tradition. Rabi Yudan said: this is the extra hour that we add It is interesting to note that in the Rambam’s commentary from the profane time to the holy time, and at that to Sanhedrin, where he lists the 13 Ikkarim of Emunah, he hour the work of creation was finished - that is does not employ pasukim from Bereishis in any of the Ikkarim about belief in G-d. why it says "the" sixth day. 2 Even though the Ramban does not mention this specifically, the punishment for Avraham’s descendants was The extra letter heh teaches us the concept of מוסיפין that they would be in exile for 400 years. The whole of Sefer Tosefes Shabbos. That is, we should be we should add sacred time to ,מחול על קדש Bereishis, and the subsequently Sefer Shemos, is about the family of the Avot going into exile and then returning from exile to the original level of the Avos. The theme of the profane time by making Shabbos early and Ramban for Bereishis, it turns out, is also the theme of ending it late. (The Gemara in Rosh Hashana 9a Sefer Shemos. derives this mitzvah from other pesukim). 3 Rashi’s answer seems to be one of “might make right”. He cites this (ביאור הגר"א או"ח, רסא:י) created it and He can give it. On the surface, that seems The Vilna Gaon very difficult to understand, which could be why the Ramban explains it in his way. midrash as the source for the practice of 4 The Brother of the Vilna Gaon (beginning of his sefer beginning with the words: Maalos HaTorah; p.6 in the 1946 edition) emphasizes this point when he speaks about the fact that there are 613 S E P TOMECMAJOTUJJSAYUBOUACEN UGE1MBLUTJPAJJJEGRUAU5YUOEGUTA US, NRJ L1MEB1UNYG 31UTSGY2 ME2 SA,UE82 TN, 1U0 ,R1TB ,Y,2 1S 2 52E S2 , 2E5 T19021 ,20 6T0890R,2 ,52072 , 2, 1, 20 |,0 28, ,2 05 202 0,022 ,B|0 0 | 2 0|20 E2|2 0C2 02| H0 B 0N | 0HM2S0 | 2EA |V I |U0| UA B0H |TR|A DP SKK TAKZ|AE - K'|HNIEKBSAOE MAIN VEHAOET KVRTRLIOCITALRCSO-T-IDEOKAHEABRMO EH 'FBECTIE ACEI UTA V|AEHSMD|HLVSIZNKS CHRV IM A |EP|O|THAP |OIK YI| AT I TAPN| P PEO P G|A|GP A|IAAN|P E ILGAE GPGPG | A P E EGPA6E|AE 2EGAC AE G G 4PGEH3P34 3GEEA3 EA E5 |G 5G3 9 9E3PE A29G E 6

Shabbos. According to the Taz, it’s no longer "יום הששי. וַ ְי ֻכ ּלוּ ַה ׁ ָּש ַמ ִים ְו ָה ָא ֶרץ ְו ָכל־ ְצ ָב ָאם…." Friday and so the window has closed. If you think about it, this practice is actually are the final two Another nafka mina relates to the following ”יום הששי“ quite odd. The words words of a pasuk -- actually, the final two words question discussed by the Netziv. A woman .is the beginning lights candles and makes an early yom tov ”וַ ְי ֻכ ּלוּ ַה ׁ ָּש ַמ ִים“ .of Chapter One of Chapter Two. The juxtaposition of phrases Then afterwards, while it is still daylight, she actually does a kind of violence to the literary finds out that a close relative passes away and integrity of the biblical text. Indeed, the she takes a few minutes before dark to sit Gemara cautions us against chopping up shiva. Has she got in her shiva in the nick of pesukim in just this way (a rule regrettably time such that it is considered that she sat ignored by most Jewish musicians). But as the before yom tov and then yom cancels the rest Vilna Gaon explains, the reason we encounter of shiva? According to the Maharshal, yes. an exception here is to express our desire to While she may have treated the waning hours the sixth of Erev Yom Tov as if it were Yom Tov, the day“ יום הששי add a little bit of Shabbos to day.” still retains its weekday character and so she gets her shiva in. But according to the Taz, the There is a major debate between the Taz and woman sitting before astronomical yom tov Maharshal as to how we are supposed to view accomplishes nothing because once she made the essential character of “Early Shabbos.” The early Yom Tov, it is no longer a normal weekday Maharshal claims that when we make Shabbos (daylight be damned) and she did not fulfill the early, it’s obviously still Friday, but we are mitzvah of shiva at that point. Her shiva would simply treating Friday AS IF it’s Shabbos, i.e. we have to begin after yom tov is over. daven early, we make sure to refrain from prohibited labor, etc, but it’s not Another more involved nafka mina is whether actually/objectively/truly Shabbos until one can make an Early Shemini Atzeret. astronomical nightfall. In contrast, the Taz According to the Maharshal, this is problematic. suggests that when we make early shabbos, we If you make Shemini Atzeret early and recite actually metaphysically change the halakhic kiddush while it is still daylight, an untenable calendar date to Shabbos. While the sun may halakhic paradox is created. Since the previous still be shining, halachically we set the sun early day is still “there” (because it is still light ourselves. Early Shabbos has the same halakhic outside) it is the seventh day of Sukkot. On the status as regular astronomical shabbos. seventh day of Sukkot, one is required to make a bracha of “Leshev B’Sukkah” when eating a There are many nafka minot (practical meal. But if one makes kiddush and declares it differences). One is whether or not one can is now Shemini Atzeret early -- well on Shemini fulfill the mitzvah of Seudas Shabbos when it is Atzeret one is not allowed to make a Leshev still light out. According to the Taz, absolutely. B’Sukkah, because it’s davka not Sukkos It still might be light outside, but we made it anymore. Because of this halakhic (and real shabbos and hence we can fulfill the temporal) paradox -- making early Shemini mitzvah of kiddush and seudas shabbos Atzeret creates a time that is both Sukkot and normally. According to the approach of the NOT sukkot simultaneously, the Maharshal says Maharshal, perhaps not, because it’s not really one may not make Shemini Atzeret early. The shabbos yet. This is why some Ahronim demand Taz disagrees. For him, once you make Shemini (and others recommend) either waiting to eat Azteret early, it’s like you set the sun early, and the meal once it actually gets dark outside or to the previous day (and entirely holiday of at least eat a kazayis of bread once it gets dark. Sukkot) is gone. There is no more Sukkot, just (I do not believe we pasken this way, but we Shemini Azteres and so there is no paradox at should ask Rabbi Hain). all. Make Shemini Atzeres Kiddush and don't make a Leshev B'Sukkah. Another potential nafka mina is Sefirat HaOmer. Can I count Thursday night-Friday’s Omer, late This conceptual-halakhic debate between the Friday afternoon after I already accepted Taz and Maharshal as to how to understand the Shabbos. According to the Maharshal, no status of “Early Shabbos” (do we have the power problem! It is still Friday even if we have to actually change the calendar day and bring in already began refraining from melacha on a real shabbos early?) might reflect two S E P OTMEC MAOTJ UJJOAYUSCBUAN UEBGTE1MLUJAJJPJEOGRUAU5YUUGAT R UBS, NJ L1M1UNEYG 31UTESGY22EM SA,UE8 RTN, 1U0 , 1T ,Y2 B1S 252E S2, 125 T19E02 ,20 6T08970,2 ,5R202 , 2, 1, 20|,0 28 2, 05 0252 2 0,02 B2,| 0, 00 |2 0|2 0 E2|2 2 0C2 0| 2H0 B0SN0 | 0HM2 0 | EA2U |2V I |0|U |A BH 0|TR0KA| DP SK TAZK| AE-K B'|HNIE|BSAOE MAINOE VE AHET VRTRKLIOTCIALCS-OI-DEOKAIE HEABRMOH E'FBIECTIT ACEIS DUTA V|AEHMA|HVLSHIZINKS CR V AM T |IEP|O|HAP |OTKI YI| A TAPNO |P PE PG|A|GP NAIAA| P E ILGAEGP GPG | A E| EGPA6EAE 2EGC AE G PG 4PHE334 3GEAEA3 E 6 G|G1636 E9E03P A120G E 7 fundamentally different understandings of the essence of this mitzvah. Congregation Beth Sholom & Young Israel of Woodmere Rashi (Bereishis 2:2) and the Shiltei Gibborim Invite you to join in explain that the principle of adding “kodesh” to “chol” is really a mere precautionary measure. The Linda Mitgang z''l Learning Initiative Only HKBH knows the precise moment when Yahrzeit Commemoration Friday ends and Shabbos begins. For us, however that precise moment alludes us and Motzei Shabbat, Oct 31, 2020 at 8:45 pm thus we are but forced to make shabbos early (even if only by a minute or two) in order to with Special Guest avoid violating shabbos. On this view, making early shabbos isn’t actually changing Friday into shabbos, we are just treating it as such. That Rabbi Yehuda Sarna lines up with the view of the Maharshal. Chief Rabbi of United Arab But there is another view that the reason we Emirates, Chaplain NYU make early shabbos is actually a feature of imitatio dei. Just as HKBH creates, we create. Having recently returned from Dubai, Rabbi Just as HKBH created shabbos, we create Sarna will share insights and implications of Shabbos too. Indeed, the Or HaChaim (Shemot historic recent events, particularly the Peace 31:16) locates the source of Early Shabbos in Agreement with Israel the words Sponsored by Dr.Charles Mitgang and .Family ְו ׁ ָש ְמרוּ ְב ֵני ִי ְ ׂש ָר ֵאל ֶאת ַה ׁ ַּש ָּבת ַל ֲע ׂש ֹות ֶאת ַה ׁ ַּש ָּבת

Therefore Bnai Yisrael shall keep the sabbath, Zoom info to follow. making the sabbath throughout their generations, as a perpetual covenant.

We are commanded not simply to observe shabbos (passively), but to make shabbos actively, that is, to bring it in early.

On this view, HKBH gives us the divine power to control time and actually transform a Friday afternoon into a Shabbos (the view of the Taz!). Understood in this way, making Shabbos early is not simply a way to avoid chillul shabbos, nor is it simply a nice excuse to eat a Shabbos meal in the summer at 7pm instead of 9 pm. Making Click to Contribute Shabbos early is a way we can follow in the ways of HKBH and partner with Him, in the constant making and remaking of our world.

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